• Winebrenner on Tithing, by Jack Parthemore.
• The Law of Tithes, by John Winebrenner.

      IN THIS issue and two subsequent issues of THE CHURCH ADVOCATE are three articles by John Winebrenner entitled "The Law of Tithes," a reprinting of six editorials which first appeared in THE CHURCH ADVOCATE from July to December in 1848.

      November is Stewardship Month in our churches. The pamphlet outlining the program for this General Eldership Triennium suggests, along with the designation of November as Stewardship Month, that the Sunday morning sermons during this month have a stewardship emphasis.

      Winebrenner writes of "The Law of Tithes." He is thinking of tithing as "a reasonable, equitable and righteous law." At the Second General Eldership, which met at Martinsburg, East Pennsylvania, the latter part of May, 1848, Winebrenner had proposed a resolution which if adopted would have commended to all the churches of God "to adopt and enforce the law of tithes" (italics not in the original). This resolution, as Forney's church history records, was defeated, and a substitute motion "to support the ministry and to sustain all the interests of the Church and the cause of Christ in proportion as the Lord has prospered them" accepted in its stead.

      When Winebrenner wrote of "The Law of Tithes" following the sessions of the General Eldership, he was thinking in terms of "law." He wrote in his first editorial on the subject, reprinted in this issue, "We want to see the rule practiced in all the Churches of God, not by constraint, but willingly, and of a ready mind. The General Eldership has merely recommended the matter to the churches. It is for them to adopt and practice it. We use no coercion, we only advise them to that which we think to be right."

      Winebrenner notes that the law of tithes "is not incorporated into the New Testament," but adds, "it was established in the Old Testament, and it is not repealed in the New." He further writes, "One great reason, perhaps, why the law of tithes is not expressly incorporated in the New Testament is, that God expects men to do more now than anciently under the law; and to show the power and excellency of true religion, to do it voluntarily."

      Yet with this emphasis upon tithing as a voluntary duty, Winebrenner writes in his fifth editorial, to be published in the issue of November 24, answering the objection of "the principle of coercion," as related to tithing, "this law is not to be enforced by the civil power, nor by the authority of the General or Annual Elderships, but by the power and authority, rightfully vested, in the churches themselves. They have the sole right to adopt and enforce this law; and when they do it no man has a right to object, but to be in subjection, as it becometh saints."

      Winebrenner goes still further, addressing himself to voluntary benevolence, "If Christian men were all perfect, or if moral and religious principles were strong enough in all men to bring them up to duty, then this theory might work well enough; but this is far from being the case. When, therefore, it is known and admitted, that moral principle is not strong enough to induce men to do what is right in this matter, and that the cause of God is greatly suffering in consequence of it, what then is to be done? Indulge men in wrong and let the cause suffer on? No verily no. There is neither good reason nor religion in this policy. What then, we ask again, is to be done to remedy this evil? Why show every one his duty--and show him that to do it, is his interest and the interest of the cause; and then, if he hear not the church, let him be to thee as a heathen and publican."

      LEST some should feel henceforth every local Church of God should adopt Winebrenner's recommendation and insist that every member of the local church begin to tithe, let them consider some [3] additional recommendations by Winebrenner concerning tithing.

      Winebrenner writes of the prosperity which attends tithing. "God does yet reward the bountiful giver. He commands his people to give; and if they do so, he promises to give to them again, good measure, pressed down, shaken together, and running over . . . Observation and experience fully corroborate this truth."

      But, Winebrenner also notes in his third editorial on the subject, to be reprinted in the issue of November 10, that tithing "is a blessing to the cause of God, because it will rid the church from avaricious and covetous professors . . . it is with no small difficulty that the church can be kept pure and free from worldly minded and money loaning professors.--The tithe system is, perhaps, the most effectual means of curing this evil. At any rate it will hardly fail to prove and develop the true position and preponderant attachments of the human heart; and thus give the church an opportunity to disencumbering herself of worldly and covetous professors; the doing of which, will prove a great blessing to the cause of religion."

      In his sixth and last editorial in the series, Winebrenner further observes that "This law (the law of tithes) will set aside and preclude the necessity of Christian men going out of the church to form connections with worldly associations. Here is the best Savings Institution. Here is the best Beneficial Society. Here is the best Fire Insurance Company. Here is the best Banking Company. And here is the best Benevolent and Moral reform Association."

      THIS is John Winebrenner speaking ideally, not to be taken literally at every point, and probably not expecting to be. Winebrenner is being idealistic, but let this not deter the reader from that which is very practical and helpful in Winebrenner's discussion of tithing.

      Writing on the "tithe system is a blessing to the cause of religion, because it produces ample means for necessary uses," Winebrenner in his third editorial says, "obvious is it that religious worship and church operations cannot be carried on without the necessary means. The ministry and the disabled poor of the church must be supported. Bethels, or houses of worship, must be built and kept up. Cemeteries, or grave yards must be provided and taken care of. Home and foreign missionaries must be sent out and assisted. Sabbath school, Bible and publication societies together with seminaries, colleges and other useful institutions, ought and must be sustained. It is the province of the church to see to these necessary things."

      Winebrenner sees the great value of tithing to be proportionate giving. He writes, "The Lord requires every child of his to give, in proportion as he has received. Where much is given, much is required--and where but little is given, little only is required. Tithes, therefore, regulate the ratio and quota of every man's liberality." [4]

[The Church Advocate, October 27, 1962, pp. 3-4.]

      Six editorials by John Winebrenner under the title "The Law of Tithes" appeared in the pages of THE CHURCH ADVOCATE in 1848. These were later published in a pamphlet entitled "The Law of Tithing."

      Inasmuch as the Centralizing Council of the General Eldership has designated the month of November as Stewardship Month in our churches, we will reproduce the six editorials in a series of three articles to appear in this issue of THE CHURCH ADVOCATE and the two succeeding ones. In order to reproduce the six editorials in three installments there will be some deletions. Where deletions are made they will be indicated and a summary statement of the omission given.

      IT WILL BE seen from the Journal of the General Eldership (2nd General Eldership, convened at Martinsburg, East Pa., May 29, 1848), that the law of tithes is recommended to the churches, as a rule for regulating church members in their annual contributions for religious purposes.

      It may not be amiss to explain and enforce this law or rule of conduct, according to its true meaning, and the construction put upon it by the Eldership.

      (Note: From the account of the Second General Eldership in Forney's church history we read: "Winebrenner offered a resolution, following a preamble which declared that 'the law of tithes was a standing ordinance in the theocracy of ancient Israel,' and that it 'is a reasonable, equitable and righteous law.' which resolution commended 'to all the churches of God to adopt and enforce the law of tithes, as the minimum rule of duty in supporting the interests of Church and State.' This provoked considerable discussion, after which it 'was rejected by a vote of seven to two.' Flake then offered 'a substitute, which was unanimously adopted.' This substitute on the duty of giving 'to the poor, to support the ministry and to sustain all the interests of the Church and the cause of Christ in proportion as the Lord has prospered them.' The resolution recommended this plan to the churches, and asked them to 'remember that even in ancient Israel the Lord ordained that one-tenth of their produce should be devoted to sacred purposes, and that under the New Testament we are to devote at least that much, or more, to the cause of our God and Savior.'")

      The word tithe means the tenth part of any thing; whether of the products of the land, of the stall, of the store, shop, manufactory, commerce, labor, traffic, or office.

      The law of tithes, anciently was a revenue for the support of the Priesthood. It is now a rule regulating men in making contributions for religious and benevolent purposes. It is, in other words, giving the tenth part of our annual increase or income to the Lord for sacred uses.

      The practice of paying tithes, or making yearly contributions for the maintenance of religion, is very ancient. Hence we find that Abraham, the father of the faithful, gave tithes to Melchizedek, king of Salem, and priest of the Most High God, at his return from his expedition against Chedorlaomer and the slaughter of the four kings in confederacy with him. Genesis 14:18-20. Hebrews 7:4. Jacob, also, imitated this piety of his grandfather, when he vowed to the Lord to give him, or to devote to his service, the tenth part of all his property, which he might acquire in Mesopotamia. Genesis 28:22.

      It is alleged also, that "the most barbarous nations, and the heathen Greeks and Romans, out of a principle of religion common to all men, have often dedicated their tithes to their gods. Some have made it a standing obligation, others have done it upon particular occasions, and by the impulse of a transient devotion. Laertius says, that when Pisistratus, tyrant at Athens, wrote to Solon, to persuade him to return to Athens, he tells him, 'that every one there pays the tithe of his goods for the offering of sacrifices to the gods.' Pliny says, that the Arabian merchants who traded in spices, durst not sell any till they had paid the tithe to their god Sabis. And Plutarch, in more places than one, mentions a custom of the Romans, of offering to Hercules the tithe of what they took from their enemies."

      In ancient Israel, the law of tithes was a Divine statute. There were three sorts of tithes required and customary among the Jews.

      (Winebrenner then takes up 1. tithes for priests and Levites, 2. tithes for the feasts and sacrifices, and 3. tithes for the poor. This is followed by three brief paragraphs which speak of tithing among the Jews, the early Christians, and the church in later Europe.) [7]

      We are opposed to any evil or ecclesiastical enactments of this kind (laws enacted by bishops and civil rulers in Europe referred to above), coercing the people to obey the law of tithes. Yet we are strongly in favor of the principle and practice. We want to see the rule practiced in all the Churches of God, not by constraint, but willingly, and of a ready mind. The General Eldership has merely recommended the matter to the churches. It is for them to adopt and practice it. We use no coercion, we only advise them to that which we think to be right. We are willing also to give the reasons why we have recommended the measure, and which we think ought to induce them to adopt it.

      1. It is reasonable that we should give the tenth part of our incomes to the Lord. If it be true that we are not our own, but Christ's; that we are only stewards of His manifold gifts; that we must all, one day, give an account of our stewardship, and that our rewards will be in proportion to our work; then surely it is reasonable and right that we should distribute abroad--lend to the Lord, and do good to all men as we have opportunity, and especially to the household of faith.

      2. It is Scriptural to pay tithes. It is true the law of tithes is not incorporated into the New Testament, but it was established in the Old Testament, and it is not repealed in the New. So that if it was right then, it is right yet, except it be repealed or modified. The obligations and duties of men, in reference to the claims of God, religion and humanity are the same now as ever. The use and influence of men and means for the accomplishment of God's gracious purposes, are just as important now as formerly. God's poor, and God's ministers are no less deserving now than they were in ancient days. And hence the Eldership has, we think, very properly said,

      "Whereas, The law of the Lord contained in the Holy Scriptures, prohibits the love of the world, and the accumulation of earthly treasures, and imposed it as the duty of Christians to give to the poor, to support the ministry and to sustain all the interests of the Church, and the cause of Christ, in proportion as the Lord has prospered them; therefore,

      Resolved, That we recommend to all the Churches of God to insist upon every member contributing according to his ability, and to remember, that even in ancient Israel the Lord ordained that one tenth of their produce should be devoted to sacred purposes; and most assuredly under the New Testament we are to devote at least as much, or more, to the cause of our God and Saviour."

      One great reason, perhaps, why the law of tithes is not expressly incorporated in the New Testament is, that God expects men to do more now than anciently under the law; and to show the power and excellency of true religion, to do it voluntarily, from pure principles of benevolence and gratitude. Again, the tithe law is not only reasonable and Scriptural, but

      3. It is advantageous and profitable. Equally as to the payers and the payees. The payers of tithes will find it to be to their profit and interest. The people of Israel were none the poorer for paying tithes--yea, for paying all the tithes, i.e. double and treble tithes. Malachi 3:10. God blessed and prospered them for it. He opened to them the windows of heaven and poured them out such blessings that there was not room enough to receive them. Thus God does yet reward the bountiful giver. He commands his people to give; and if they do [8] so, he promises to give to them again, good measure, pressed down, shaken together, and running over. And whatsoever good thing any man doeth, the same shall receive from the Lord. Observation of experience fully corroborates this truth.

      (The second editorial is a compilation of testimonies as to the benefits accruing from tithing. We shall include below only one of these, that of John Frederic Oberlin, a French Protestant minister for whom Oberlin College in Ohio is named.)

      Oberlin's Practice--John Frederic Oberlin, a minister of the Gospel in France, happening to read one day with more attention than usual, the accounts of the tithes in the Books of Moses, was so struck with some of them, as to resolve from that moment to devote three tithes of all he possessed to the service of God and the poor. The resolution was no sooner made than put into execution, for whatever Oberlin conceived it to be his duty to do, he conscientiously and without delay set about it. From that period till the end of his life, even during the most calamitous seasons of the Revolution, he always scrupulously adhered to the plan, and often said that he abounded in wealth. [30]

[The Church Advocate, October 27, 1962, pp. 7-8, 30.]

      WE HAVE seen from a former article, that the tithe system is of Divine appointment. Accordingly, we would expect, the operations of this system to result favorably, both to the giver and to the receiver. Were it otherwise, this law would reflect upon the wisdom and goodness of God. But its advantageous results to those who pay tithes, we have seen fully demonstrated, in a former article; we shall now therefore try to show, that the practical operations of this system, will result in a great blessing and benefit to the cause of God.

      1st. It is a blessing to the cause of God, because it equalizes the contributions of the church. It brings every man up to the duty of giving, according to his circumstances. Now, this is altogether reasonable, right, fair, and proper. Such a principle, in the administration of ecclesiastical affairs, cannot but operate favorably, and prove a blessing to the cause of God at large. But,

      2nd. It is a blessing to the cause of God, because it will rid the church from avaricious and covetous professors. Notwithstanding, Jehovah's express prohibition, "not to love the world nor the things of the world," nor to lay up treasure upon the earth, yet such is the deep depravity of human nature, that most men even after their conversion, will manifest an undue and inordinate attachment to the world, and labor more for honor and riches, than for the blessings of immortality. This being the fact, it is with no small difficulty that the church can be kept pure and free from worldly minded and money loaning professors. The tithe system is, perhaps, the most effectual means of curing this evil. At any rate it will hardly fail to prove and develop the true position and preponderant attachments of the human heart; and thus give the church an opportunity of disencumbering herself of worldly and covetous professors; the doing of which, will prove a great blessing to the cause of religion.

      3rd. The tithe system is a blessing to the cause of religion, because it produces ample means for necessary uses. The church, as well as State, must have means for necessary purposes. Civil government cannot be sustained without means. This is self-evident. Equally obvious is it that religious worship and church operations cannot be carried on without the necessary means. The ministry and the disabled poor of the church must be supported. Bethels, or houses of worship, must be built and kept up. Cemeteries, or grave yards must be provided and taken care of. Home and foreign missionaries must be sent out and assisted. Sabbath school, Bible, and publication societies, together with seminaries, colleges and other useful institutions, ought and must be sustained. It is the province of the church to see to these necessary things. If so, the church must have means. And now the question comes up, which is the best way of raising means for religious purposes? We answer, by paying tithes. This we believe to be the best way, for various reasons; not only because it is the most equal, reasonable and scriptural, but mainly and principally, because it is the most efficient. On this plan, we say again, the most ample means may be obtained for all useful and necessary purposes, without any loss or disadvantage to any one. To make this appear, let any one take an estimate of the annual incomes or earnings of any given church, and then divide that amount by ten, and the product will show the amount that that church ought to pay annually into the treasury of the Lord, for religious purposes.

      Let us suppose a case. Suppose a church numbers one hundred members, and each member, on an average, earns or has an income of fifty cents a day; this would yield an income amounting to $182.50 during the year, for each member; [9] and this would amount in the aggregate to $18,250, the one-tenth of which is $1,825. This then would be their amount of tithes, for one year:

      Let us suppose another case. Suppose the present membership of the Church of God in the United States to be 15,000; the average income of each member as above, $182.50; this would make the aggregate amount $2,737,500. The tithes, or the one-tenth of which would be $273,750.

      Now this annual income would be amply sufficient to support, 100 stationed and traveling preachers; 50 domestic, and 50 foreign missionaries; 300 poor Saints; 1000 Sabbath schools; 10 seminaries; 5 colleges; and 50 scholarships. And then there would be a sufficient sum remain in to build 12, and keep up worship in 500 Bethels; circulate 50,000 Bibles, and leave a sum of $73,750 for other purposes.

      (Then follows a statistical recapitulation of the above figures, after which Winebrenner concludes his third editorial.)

      How great the advantage and blessing to the cause of God, could such a sum be obtained and judiciously expended, every year, for the spread of grace and truth! Let the tithe system be adopted and tried, and "prove me herewith saith the Lord, and I will pour you out a blessing that there shall not be room enough to receive it."

      In our next, we shall answer the objections to this system.

      (We turn now to the fourth editorial.)

      Having shown the nature and benefits of the law of tithes, we shall now answer some of the objections brought against it. And

      1st. It is objected, that this law is hard and oppressive. This may seem to be so, in the eyes of those who have little or no faith in God and his promises; but not so with those who have faith. They neither think it hard nor oppressive to honor God and his cause with a part of their substance. Christians are stewards. They are God's stewards. One day they will have to give an account of their stewardship. And if then it will be found that they have dispersed abroad--that they have been ready to communicate--to be liberal to the poor, to be hospitable to strangers, and attentive to the sick and persecuted, the Judge will take it all as having been done to himself; and therefore distribute to every man according as his work shall have been. This consideration should induce every one to give cheerfully, according as the Lord hath dealt to every man. The Lord requires every child of his to give, in proportion as he has received. Where much is given, much is required--and where but little is given, little only is required. Tithes, therefore, regulate the ratio and quota of every man's liberality.

      As this law was never found, in its practical operations, to be oppressive under the Jewish economy, we know of no good reason why it should be objected to, on this ground, under the new and better covenant. Besides, this objection is made before the time. Let the Churches once practice the system, in good faith, and then let them judge whether it is hard and oppressive, or not. But

      2nd. The tithe law is objected to on the ground that it was peculiar to the Jewish code, and never incorporated in the Gospel of the kingdom.

      The Jewish nation was typical of the Church of God, under the New Testament dispensation. The moral and fundamental laws of that people were a sample of Christian church order. What was right then, is right yet, so far at least as the principles of religion and benevolence are involved. If the cause of God and benevolence then justified and required the law of tithes, why not now? The cause of benevolence is the same now it was then. It is no less worthy of a liberal support. But, we are asked, why then is not this law incorporated in the laws of the New Testament? We answer, its general principles are so incorporated. "Upon the first day of the week let every one of you lay by him in store as God hath prospered him." I Corinthians 16:2. "I have showed you all things, how that so laboring, ye ought to support the weak; and to remember the words of our Lord Jesus, how he said, it is more blessed to give than to receive." Acts 20:35. "Let him labor, working with his hands the thing which is good, that he may give to him that needeth." Ephesians 4:28.

      These, and many other passages, clearly show,

      First. That it is the duty of every one to give. To this end he must work.

      Second. That every one is required to give in proportion to his circumstances, and as the Lord prospers him.

      Third. That if he does so the Lord will bless him. That is, he shall be made to succeed and prosper in his temporal and spiritual affairs. Remember the words of the Lord Jesus, "It is more blessed to give than to receive." "He that giveth to the poor shall not lack." Proverbs 28:27. "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty." Proverbs 11:24.

      The duty of giving, and the [10] principle of the law, inculcating the duty, is precisely the same in the New, that it was in the Old Testament. But the extent of the duty is not limited by the law of tithes, because under the gospel, it becomes men to do a little more than under the law. They ought not only to give tithes, but more than tithes. Zacchaeus gave the one half. The Disciples at Jerusalem gave their all. They sold all that they had, and laid it down at the Apostles' feet. Acts 2:45. Chapter 4:34, 35. True, this was not a universal practice. It was not done by all the primitive Christians. Yet, we see that some did willingly and cheerfully, consecrate themselves and their all to God. Hence the law in the New Testament is left open, so that men may go beyond the law of tithes, in the duty and measure of giving. But as the principle is clearly recognized in the gospel, no one ought to feel himself justified in doing less, to sustain and promote the cause of God now, than what was done formerly under the law of Moses. [27]

[The Church Advocate, November 10, 1962, pp. 9-10, 27.]

      3. It is further objected, that paying tithes tends not to temporal thrift and prosperity; but that the more we give the poorer we get; and that if it were not so, giving would have a tendency to make us selfish.

      This may all sound well enough in the ears of misers and skeptics. It is a consoling article in their creed, and just suits their money-loving and selfish hearts.--But, then, it so happens that the sum total of this objection, is sheer assertion, without one jot or tittle of proof. Not a single text is ever pretended to be adduced or referred to, in proof of the objection.

      True, it is sometimes alleged, that many liberal men have lived and died poor. But what of that! Does that make void the promises of God? Not at all. It no more follows, that, because some liberal men have not made much by giving, or have got poorer by giving, tithing is not thriving; than, that it follows, because some good men have prayed amiss, therefore, prayer is unavailing:--or, because some good men, have preached the gospel, without witnessing of its saving effects, therefore the gospel is not the power of God to Salvation. The fallacy of this objection, is so apparent, that it needs no further refutation. We shall let it pass, without any further notice, in hopes it will soon die of its own imbecility.

      It is enough to know, that our position on this subject, is sustained by the soundest and best arguments, drawn from the immutable word of God, and from the concurrent testimony of God's people, in all ages. Thousands have proven God with their tithes, as well as with their prayers, and they have found his promises to be yea and amen.

      4. The tithe system is objected to, because it involves the principle of coercion. Well suppose it does, if the law or system is right, what harm is there in coercion? Is there not more harm in men refusing to do what is right, then in the exercise of moral force? All church power, is moral power. The tithe law, therefore, can only involve the principle of moral coercion; and in the exercise of which we can see no harm, especially when it is done by the proper authority of each individual church, and for the sole and noble purpose of getting men to do what is right. Coercion ought to be used, whenever men rebel against that which is lawful and right. However, as we said before, this law is not to be enforced by the civil power, nor by the authority of the General or Annual Elderships, but by the power and authority, rightfully vested, in the churches themselves. They have the sole right to adopt and enforce this law; and when they do it no man has a right to object, but to be in subjection, as it becometh saints. See I Corinthians 16:16. II Corinthians 11:9. Hebrews 13:17. I Peter 2:13, 14.

      5. This system is likewise objected to because all acts of benevolence, it is said, ought to be voluntary, and should be induced by moral and religious principles. If Christian men were all perfect, or if moral and religious principles were strong enough in all men to bring them up to duty, then this theory might work well enough; but this is far from being the case. When, therefore, it is known and admitted, that moral principle is not strong enough to induce men to do what is right in this matter, and that the cause of God is greatly suffering in consequence of it, what then is to be done? Indulge men in wrong and let the cause suffer on? No verily not. There is neither good reason nor religion in this policy. What then, we ask again, is to be done to remedy this evil? Why show every one his duty--and show him that to do it, is his interest and the interest of the cause; and then, if he hear not the church, let him be to thee as a heathen man and publican.

      6. The introduction of this law [7] is further objected to, because it is resisted by some, and is likely to produce contentions and divisions in the church. In reply to this we would say the principle of voluntary contributions, is also resisted, and has precisely the same tendency; and not only so, but under it, the cause of God suffers great loss and detriment. The voluntary principle has been tried in various places, and under all circumstances; and it has seldom or never given any thing like general satisfaction. Hence, it has been improved or shifted from one thing to another; sometimes to the Peru-system, and then to the multiform Society system, and yet after all it has proved a failure, to a very great extent. Why then should this system be advocated and adhered to, and the tithe system resisted and condemned? Let the latter system be once fairly tried by the churches, and if it works no better than the former, then let it be repudiated, but not until then.

      But why should it cause contentions and divisions in the church? Because it is said, it will accumulate treasures, and where treasures are, there it is likely difficulties will arise. If treasures are accumulated for selfish purposes, it may be so; but not so, when we lay up treasures in heaven (the church) for benevolent purposes; and when we act as wise and fruitful stewards, in dispersing these treasures abroad, for the glory of God. Besides, if the children of this world can manage their financial affairs--receive and disburse the public revenues, without any material difficulties, why may not the children of the kingdom do the same? It has been done in olden times, and we believe it can still be done with perfect safety.

      If, therefore, there are any disposed to be contentious, and to cause divisions, because of the bringing in vogue of a law of God, let them know that the Church of God has no such custom.

      7. This law is still further objected to, because (as it is said,) it contemplates and fosters a priestly selfishness. This objection is wholly gratuitous. The objector perhaps, in this case, judges others by himself. There is more reason, at least, to suppose him governed by a selfish principle, then the recipients of tithes whether ministers or paupers. The receivers of tithes, can at least, only expect a living, whereas the givers may object, for the sake of hoarding; which is sheer selfishness. But to relieve the objectors mind on this point, we will say for our part, we want none of these funds, except that part, for which we render official and equivalent services. Nor do we want our brethren in the ministry to have any more of them, than what is actually necessary for their support, whilst they are in the service of the church, or when they become worn out in the same. Those of us, who are not in the actual service of the church, will agree to pay tithes, instead of receiving them, for the good of the cause. This then, ought to do away with all petty objections on this point.

      1. This law ought to be studied. The subject itself is sufficiently grave and important to demand the serious attention and investigation of ministers and people. It ought also to be studied and preached, because many are grossly ignorant on the subject. It ought to be studied in order to be understood; and it ought to be understood, in order to be carried out.

      2. This law ought to be obeyed. The Bible requires it. Reason requires it.--Man's own interest requires it. The cause of God requires it. All this we have shown in the preceding dissertations. In this opinion we are not alone. Great, wise and good men in all ages have shown the same things. Take a corroborating proof or two. "Give the Lord his honor with a good eye and diminish not the first-fruits of thy hands. In all thy gifts show a cheerful countenance, and dedicate thy tithes with gladness. Give to the Most High according as he hath enriched thee; and as thou hast gotten, give with a cheerful eye. For the Lord recompenseth, and will give thee seven times as much." Ecclesiasticus 35:8-11. "Give alms of thy substance; and when thou givest alms, let not thine eye be envious, neither turn thy face from any poor, and the face of God shall not be turned away from thee. If thou hast abundance, give alms accordingly; if thou have but a little, be not afraid to give according to that little: For thou layest up a good treasure for thyself against the day of necessity. Because that alms do deliver from death, and suffereth not to come into darkness. For alms is a good gift to all that give it in the sight of the Most High." Tobit 4:7-11.

      3. This law is of great utility. This also we have shown in the former articles. This the preceding proof texts show.--And the best commentary and proof of all will be found in the practical observance of the law itself.

      4. This law will set aside and preclude the necessity of Christian men going out of the church to form connections with worldly associations. Here is the best Savings Institution. Here is the best Beneficial Society. Here is the best Fire Insurance Company. Here is the best Banking Company. And [8] here is the best Benevolent and Moral reform Association. Come, then, O! ye people of the living God, and put your money into the best treasury under the whole heavens, even into the Banking-house of our God.

      5. Let this law govern you when you make your wills. Pay tithes whilst you live, and will tithes when you come to die. If the non-payment of tithes, in life, was robbing God, the withholding of tithes, in making your last will and testament is no better. There is a radical error among Christians, on the subject of making wills and bequests. For the most part they bequeath all their property to their children or near kinsmen. Or, if they chance to have none, then they bequeath it all to worldly Institutions or to the State, whilst the church and cause of God is entirely forgotten, or slightly remembered by few. Herein, such brethren are utterly at fault. We have often wondered why it is so; why so many forget God and his church, in making their wills, seeing they owe their all to him and his people, for what they are and have.--Surely these things ought not so to be.--Every Christian ought, at least, to will the tenth part of all his estate to the Church of God. In many instances more than that, may and ought to be given; but less than that, is, perhaps, no better than sacrilege or robbery. O! ye saints of the Most High God, remember we beseech you, that "both riches and honor come from God;" that all you have you received from his bountiful and munificent hand. How long then will you refuse or neglect to make to yourselves friends with the mammon of unrighteousness? How long will you hesitate to prepare to give of your own proper good, of gold and silver, or its equivalent, to the house of God, which is the Church of the living God? When will you learn willingly and of a ready mind to consecrate your gain to the LORD, and your substance to the Lord of the whole earth? O! if indeed you love God with all your heart and soul--if you love your brethren as yourselves, and if you really prefer Jerusalem (the church) above your chief joy; then we charge you before God and the Lord Jesus Christ, that "you do good, that you be rich in good works, ready to distribute, willing to communicate," and that you be sure to give the Lord his due offering, and remember the church, in your last will and testament.

[The Church Advocate, November 24, 1962, pp. 7-8, 18.]

      The electronic version of John Winebrenner's "The Law of Tithes," ed. Jack Parthemore, has been transcribed from copies of The Church Advocate, 127 (October 27, 1962), pp. 3-4, 7-8, 30; (November 10, 1962), pp. 9-10, 27; (November 24, 1962), pp. 7-8, 18. Thanks to Jean Leathers, Archivist of the Churches of God Historical Society, for providing a copy of this series of articles.

      Pagination has been represented by placing the page number in brackets following the last complete word on the printed page. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 10/27/62
 p. 4:      recommendations by Winebrener [ recommendations by 
               Winebrenner
 p. 7:      levites, [ Levites
 p. 30:        [ (Winebrenner's second editorial)

 11/10/62
 p. 10:        [ (Winebrenner's fourth editorial)

 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 24 September 1997.
Updated 16 July 2003.